Meiji Institute of Philosophies (MIPs) is organizing an online lecture series titled, “East Asian Philosophy: Lecture Series” (in Japanese). Those interested in attending should contact Dr. Fion Wu (firstname.lastname@example.org). Please see the attached flyer here for more details.
Professorial Lecturer, Department of Philosophy and Religion, College of Arts and Sciences, American University
The Department of Philosophy and Religion in the College of Arts and Sciences at American University invites applications for a full-time, academic year appointment in Asian and comparative ethics and moral philosophy at the rank of Professorial Lecturer beginning August 30, 2021. Teaching duties include introductory courses in moral philosophy as well as a graduate seminar on global ethics. We particularly welcome candidates with expertise in Asian and comparative philosophy.
It’s a bit last minute, but readers of this blog might be interested in the following talk tonight:
“Can Ultimate Reality Change? Controversies Regarding the Yogic Practice School’s Path to Awakening” (John Powers, Deakin University, Australia)
The Yogic Practice School (Yogācāra) is one of the two main traditions of Indian Buddhist philosophy. Its luminaries made significant contributions to epistemology and logic, and they developed a sophisticated vision of the path to awakening aimed at transforming pathological mental patterns and developing attitudes conducive to more skillful engagement with other beings and the world. One of the most important Yogācāra doctrines is the “three natures”: the imputational, the other dependent, and the ultimately real. The first refers to false notions imputed to the phenomena of experience; the second involves viewing phenomena as arising in dependence on causes and conditions, which is correct on the conventional level but mistaken from an ultimate perspective. The ultimately real nature is how sages view things: without the false overlay of the imputational and free from subject-object dichotomy. I will begin with an overview of the three natures and how they function within the Yogācāra soteriological system, and will then discuss how the third—the ultimately real—has largely been mistranslated and misconstrued by contemporary scholars who work on the tradition. This is more than just termininological quibbling because correct understanding of the ultimately real is crucial to the entire Yogācāra project, and it has ramifications for Buddhist practice more generally.
John Powers is a Fellow of the Australian Academy of Humanities and Professor of Religion at Deakin University in Australia. He is the author of 18 books and more than 100 articles and book chapters, mainly on Buddhist philosophy and history of ideas, as well as environmental history, human rights, and gender, and propaganda. His books include A Bull of A Man: Images of Masculinity, Sex, and the Body in Indian Buddhism (Harvard, 2009) and Dignāga’s Investigation of the Percept and Its Philosophical Legacy (with Douglas Duckworth, David Eckel, Jay Garfield, Sonam Thakchoe, and Yeshes Thabkhas. Oxford, 2017).
The Institute for the Cultural and Intellectual History of Asia (IKGA) at the Austrian Academy of Sciences, Vienna, is hosting a series of lectures titled “Method and Region.”
The aim of this initiative is to reflect on the relationship between method and region. Here, methodcomprises the entire apparatus that enables us to conduct scholarly studies, including non-European theories and concepts. Region stands for what is contextually specific, such as language, history or thought. The full program is available here.
The first lecture in the series will be on Tuesday, 30 March, 18:00–19:30 CET:
Tom J.F. Tillemans (Emeritus – University of Lausanne) — Methodology: Meditations of a philosophical Buddhologist
Topic: There was a famous incident in the 1980s that sent shivers down spines, and probably still does. A prominent Princeton philosopher put a notice on his office door that philosophy students should just say “No” to the history of philosophy – Western and Eastern alike, I suppose. It may well be that the Princeton philosopher was a bit misinterpreted, but the echo of Nancy Reagan’s right-wing method to combat drug addiction – just say “No” – was unmistakable. I am going to turn the tables and look at some arguments by historians for nay-saying to philosophy, in particular those of historians of Asian thought and specialists in Buddhist Studies. Such arguments, too, don’t fare well. I will close with an instructive example from another field, linguistics, and will add a few morals to the story.
The lecture will be held online and is open to the public. To register, please write to office.ikga(at)oeaw.ac.at.
Upcoming lectures in the series Method and Region are:
The full issue can be downloaded at the above link. Articles include “Confucian Humanism and the Importance of Female Education,” “The Problem of the Authenticity of the Aesthetic Concept qiyun shengdong: Xu Fuguan’s Analysis and Interpretation,” and many others.
16th Annual Midwest Conference on Chinese Thought
Wright State University
30 April-1 May 2021
The Midwest Conference on Chinese Thought was created to foster dialogue and interaction between scholars and students working on Chinese thought across different disciplines and through a variety of approaches. Submissions are invited for papers on any aspect of Chinese thought as well as papers dealing with comparative issues that engage Chinese perspectives.
This year’s conference will be held virtually on Friday, April 30 and Saturday, May 1 and hosted by Wright State University. Our keynote speaker will be Robin R. Wang, Professor of Philosophy at Loyola Marymount University.
Professor Wang will present “Dao of Rou 柔 (Suppleness): Proprioceptive Knowledge and Its Epistemological Value in Early Daoism”:
Through Chinese intellectual history, early Daoism, a Dao-based and inspired teaching and practice, has been considered the philosophy of rou 柔 (suppleness, pliant, yielding, softness), which the Daodejing couples with water, the infant, and the feminine. A popular Chinese binary expression of culture, gen 根 (root/foundation) and hun 魂 (soul/spirit), takes Dao as the root of Daoist teaching and rou as a spirit of Lao-Zhuang. However, rou has often been understood only as de (德) moral virtue or shu (术) strategy, something more practical than conceptual. This talk will respond to this theoretical gap and argue for rou as a form of proprioceptive awareness or bodily knowledge that shapes a cognitive style and an epistemological stance to guide our rational effort, illumination, and well-being. More importantly, this rou style of knowing embodies the epistemic value, such as intellectual humility, openness, receptivity and resilience, for a cognitive success.
Similar to previous conferences, we anticipate selecting 12-16 papers for presentation. For consideration submit a 1-page abstract to Judson Murray at email@example.com by January 31, 2021 for blind review. For more information, visit the conference website here.
The latest issue of Asian Philosophy (30:4) has been published. The Table of Contents:
Reconciling Confucianism with rule of law: Confucianisation or self-restraint?
The spaciousness of self-awareness: A phenomenological account of self-reflexivity in Patañjali´s Yoga philosophy
Ana Funes Maderey
Is dharma-nature identical to ignorance? A study of ‘ji ’ in early Tiantai Buddhism
The inversion of values and the renunciation of desire and love: an investigation through Max Scheler and Wang Yangming
Xunzi: Moral education and transformation
The problem of evil in the Neo-Confucian context: Wang Yangming’s view on evil
Rowman & Littlefield has published Edward Chung, The Great Synthesis of Wang Yangming Neo-Confucianism in Korea. The author adds that for those colleagues who would like to purchase it at the author’s discount (30%), its special promotion code is LEX30AUTH20. The table of contents follows.
CRITICAL THEORY FROM AND BEYOND THE MARGINS
24 OCTOBER 2020, SATURDAY | 10:00 AM TO 6:00 PM (UTC +8)
ZOOM MEETING- ID: 976 4344 1616 | PASSCODE: 241
Critical theory is a Western, and distinctly European, intellectual tradition that drew its normative resources from the social and political events that transpired in Europe over the course of the 20th century. It is relevant to ask the question whether, as a critical-practical
tradition, critical theory has anything to contribute outside the Western-European context, given the emergence of globalization and the issues that arose with it. For some, the Eurocentrism of critical theory is symptomatic of its very own crisis, one which challenges the universality of its normative claims, e.g., the abolition of social injustice. Is it possible for critical theory to overcome its Eurocentrism and, therefore, its own crisis? The irony is that critical theory is only able to defend the universality of its normative claims when it is able to
renew itself. If it is at all possible to renew critical theory, what does this renewal entail? The workshop will pursue these questions by expanding the scope of traditional critical theory, especially, but not exclusively, by drawing on critical perspectives on modern societies and
emancipation movements that have originated in Asia.